life by overruling conquering and subduing his enemies Christ though in heaven hath his enemies all those that are enemins to the Church to his Children they are enemies to Christ Saul Saul why persecutest thou me Act. 9.4 We oppose Christ while we oppose his members Do but hurt the feet and the head in heaven presently feels it But mark what is added It 's hard for thee to kick against the pricks Christ will reign his power will be exalted maugre all the malice in the world Psa 2.2 The rage of the Heathens and all their Imaginations were but a vain thing God will set his Sonne upon the holy hill of Sion therefore the Judges of the world are exhorted to kisse the Sonne to give him hearty and humble obedience for they are not able to bear though but a little of his anger Hence Rev. 2.27 Christ is said to rule the Nations with a rod of Iron and he will break them in pieces like a Potters vessell Christ can as easily break all the power and greatnesse that is lifted up against him as we can break an earthen pot with an Iron rod And if you say Why then is the power of Turk and Pope still lifted up against him The Apostle tels us 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him he hath a Kingdom and power but as yet he is only Rex pugnans vincens then he will be Rex triumphans He will put down all Powers and Principalities There will be nothing but Christs power Oh then we proclaim aloud to wicked men As you love your souls as you would avoid this dreadfull power go on no longer in your rebellion and disobedience Christ hath indeed a Scepter of grace but he hath also a rod of Iron and thou wilt finde his blows when he cometh to judge his enemy and whosoever loveth and liveth in sinne he is Christs enemy O that mens eyes were opened and their hearts softened that the wrath of this Judge might not fall upon them SERMON IX Christ under the notion of a Head applied to the Terrour of his Enemies and Comfort of his Members JOH 17.2 As thou hast given him power over all flesh c. THE several Instances or Acts of Christs power have been dispatched I shall only name one Title usually given him which will serve greatly to illustrate this power For although he be compared to many things that denote him the root of all our grace To the bread of life Joh. 6.35 To Manna To the Vine Joh. 15. To the Olive tree Rom. 11. In natural things so also things of power and love in civill things To an husband 2 Cor. 11.2 to a King to a Lord yea a King of Kings and Lord of Lords yet that which I shall pitch on as being most comprehensive and the Scripture most delighting in is That he is an Head to his Church The Apostle doth frequently use this property 1 Cor. 1.3 The head of every man is Christ Eph. 1.22 He is there set to be Head over all things Col. 2.20 The head of all Principality He is there made head of the Angels not properly for Angels cannot be called members of his body but improperly as head is used for the chief Governour Seeing then many places to expresse this transcendent power of Christ over all flesh use this word Head Let us consider what that implieth and the rest shall be spent in practicall improvement of this Point Christ then is appointed an head and so hath power over all things 1. In regard of his eminency and dignity for he is exalted above every name any thing that hath the greatest fame and glory either in this world or that to come Col. 1.18 That he might have the preheminence in all things So that we should account nothing great in comparison of Christ All the great men with their great power that in their generations have made such wonderfull changes in the world in respect of Christ should be but as a Mole-hill to the vast Heavens As God hath set him above every Name so should we We reade of some Christian Emperors and great Lords that they would not be called Domini Lords as being too great a Title only Domni by diminution yea it 's said of Augustus in whose Reign Christ was born that he prohibited himself to be called Dominus Some make a peculiar Providence of God in this because then Christ came into the world who was the Lord of the world The world was made by him and in this particular there is a great difference between a naturall head and this mystical for a natural head doth not make the other parts of the body but is made proportianably with them only this mystical head makes all his members he doth not only give nourishment but create their very being It 's true Christ in the state of his humiliation was a little lower or as the word is to be interpreted for a little while lower then the Angels Heb. 2. But after this he was lifted up above all principality and power and certainly this is a wonderfull thing that so great part of the world should set up that Christ as their God in whom they beleeve that was crucified dead and buried and though now ascended into heaven yet we see him not with bodily eyes neither is his Kingdom and power after an earthly and pompous administration yet for what a long season with so many thousands and millions of men rich men great men Learned men Kings and Emperours of the world hath he been worshiped This sheweth the Name God hath given him Only the Apostle Rom. 2. tels us of many that blaspheme this Name of our God by reason of the wickednesse of Christians You who professe your selves Christians and yet live in beastly and bruitish lusts you keep off Heathens and Pagans from coming in to owne Christ 2. Christ is an head in respect of his spirituall influence and powerfull communication of his grace and strength to those that are his members Col. 2.19 The Apostle there and in other places doth much dwell on this That as the head is the Fountain of all life and motion for the Scripture seemeth to go with them that make the head not the heart the Fountain of all life and motion From that every part hath its proper nourishment so it is with the Church of God so that this similitude affordeth many precious Meditations for is the godly man fearfull his sins will overcome this lust or that lust will be too strong for him he shall not have grace enough to conquer it Let him consider the Fulnesse of his head is there such a sinne that Christ himself is not able to subdue Again do the godly complain they cannot grow they continue dwarfs They do not finde any progresse Oh let them consider that Christ is the head and he will have his members grow up to their due proportion Further Is
all majesty and divine honour was in a state of humiliation and he was in a form of a servant even then when he was equal to God and as David when he came to the actuall possession of the Kingdom did come to it by degrees first at Hebron in sâ—me part and then afterwards in Jerusalem over all Israel Thus the Lord Christ while on earth had severall discoveries of his divine glory and honour but the full enjoyment of it was upon his ascension and hence it is that here he speaks he was loved before the foundation of the world because the Father had appointed this glory to him from all Eternity Thus we have handled this love as it relateth to Christ but you must know that it doth not concern him only but it belongs also to the whole Church of God So that herein is involved our greatest consolation for there are these particulars contained in it 1. That Christ and we are comprehended in one act as it were of Gods love and his Election So that although we may and must conceive a priority and posteriority in signo rationis as they say yet in naturâ they are together for seeing that the Father did predestinate him to be head of his Church and so doth love him as head of his Church it must necessarily follow that the Church also which are members to Christ their head must be included in that Election for the head and the body cannot be severed Now doth not this wonderfully make for the glory and comfort of Gods people that at the same time Christ was appointed to be a Mediatour They also are ordained to be saved by him As soon as ever he was made the head they were made the body In this respect it is that Christ and believers are said to make up one mysticall person and by this means what Christ had and did is communicated unto us 2. Here followeth the Eternity of Gods love to us For seeing that Christ was loved before the foundation of the world So also must we for we are chosen in him Eph. 1.4 from all Eternity So that although the effects of Gods love are vouchsafed to us in time yet the purpose to do this was from all Eternity Oh then the overflowing love of God to a beleever how should this melt thy heart and be like fire in thy bowels when thou hadst no thought of thy self when no friend could speak a word for thee yet even then God had thoughts of mercy towards thee 3. Here is the perpetuity and immutability of the Fathers love to thee for he cannot repent in his love as men may They sometimes love those who prove otherwise then they expected They never thought such would prove so forgetfull and therefore repent of all the kindenesse that ever they shewed them but it is not so with God for he foreknew all that ever we would do he knew our sins our unkindnesses our rebellions and yet for all this intended love to us so that God cannot say these men are greater sinners prove more unkinde to me then ever I thought they would have No the only wise God cannot be subject to such errour besides men may love those where they repent afterwards because they cannot make them good whom they love the more they love it may be the persons loved do become the worse by it but it is not so with God whom he loveth he makes holy This is one great effect of his love to put his Image into them to make them walk in fear of him all the day long Thus God will immutably love because he will alwaies keep up grace in the hearts of those where he hath begun it Furthermore This love is perpetuall because in Christ We are now joyned to him by an Union that can never be dissolved When Christ ceaseth to be an head then we shall cease to be his body So that the perseverance of the Saints is built on this rock they are elected in Christ and are in time united to him and therefore shall never be cast off no more then the Father will cease to love Christ as an head but these things were in part spoken to before Vse Doth the Father thus love Christ Then what strong arguments have we to believe and be confident in all those Petitions which are put up in Christs Name Hath Christ praied for thy Sanctification for thy preservation that the evil of the world may not infect thee Know Christ is so loved that nothing can be denied him What if the Father love not thee for thy own sake what if he see no lovelinesse in thee yet in Christ he seeth enough Certainly as the Father doth only look upon us in Christ so should we also look upon our selves as in him Vse 2. Are the godly also comprehended in the same love wherein Christ is then what matter of joy have they under all discouragements under all the hatred and cruell oppositions they meet with in the world What though the world hate thee though thou hast no love from all thy natural friends ever since thou began to love God Oh possesse thy soul with this love of God in Christ for this answers all things SERMON CXXXIX Of the Righteousness of God as a Judge in his Administrations to Devils and wicked men And as a Father unto his own people JOHN 17.25 O righteous Father the world hath not known thee c. SOme have thought that our Saviour having finished his prayer for all sorts of believers he doth now give thanks to God that had revealed himself to them and not unto the wicked world and therefore they compare it with that place of Luke 10.21 But the general torrent of Interpreters upon more probable grounds does conceive this to be a continuation still of the former prayer for the eternal glory of all believers Indeed Piscator thinks that our Saviour doth in this close return again to the Apostles onely but the Arguments our Saviour useth are general and do relate to all believers and therefore we are not to limit this comfortable passage to some eminent believers onely The Matter you heard prayed for all believers was their eternal happiness expressed in those words to behold the glory which the Father had given him with the reason of it because the Father had loved him before the foundation of the world So that although Christ as God had right to glory alwayes yet being in the flesh after an infirm and passible manner the glory thereof was eclipsed which the Ancients did well express by a Candle or Lamp in a lantern that would indeed give great light but the lantern being compassed about with clay hindred the emission of that light till it were removed and thus till all those humane infirmities were taken away which Christ subjected himself to while in the flesh and he risen again those glorious beams of his Divinity could not send forth themselves This I say being the matter
appropriated if no man had the light of the Sun but one or few men Oh what a price would be put upon it It 's then proptiety both with God and man that is the Fountain of all good of all care and brings about all the blessednesse that Gods Children have To open this Point and not to fall in with what you have heard already 1. Take notice That a people becomes the Lords peculiar ones his Jewels solely by his grace and goodwill He hath chosen us and not we him he loved us first The great God of heaven who might have made other people other persons his treasure did out of his own meer goodnesse take thee and thee into such a blessed relation The Apostle doth every where in his Epistles reduce it to this cause The counsell of his will and out of his meer grace and certainly if Deut. 9.5 the Lord doth again and again inform the Israelites that it was not for their righteousnesse or any good in them but meerly because be set his love on them that he made them his externall people by an outward Covenant how much rather must it needs be the meer grace of God to make a people inwardly and spiritually his so that whosoever finde themselves thus appropriated to God to be able with the Church to say as she doth many times because our blessednesse lieth in this I am my well-beloveds and my well-beloved is mine Cant. 6.3 Oh let such be deeply humbled and even astonished under the discriminating Grace of God I am the Lords when the devils are not when such men of parts abilities and great Revenues in the world And if the Lord would have looked to any thing in man how many thousands are there that if converted would have been more glorious Instruments of Gods glory then I am 2. As it is the meer goodnesse of God to make a people his so it is not out of any want or any necessity any need that he hath of us that he did thus make us his and this also is a quickning consideration Husbands have Wives because they want such helps Masters have Servants because they need them Even the greatest Monarchs want their people But it is otherwise with God My goodnesse extends not to thee saith David Psa 16.2 And thus Job was told that if he were perfect and righteous he did not advantage God God is the Elshaddai the Allsufficient God blessed and happy enough in himself Though he had never created the world Though he had not appointed one man to Eternal glory yet such was his goodnesse that he would have those Objects to whom he might communicate of his fulnesse And therefore God of many thousands hath made such and such his not that he wanted their graces duties or praiers but that they might partake of his riches 3. When Christ saith here They are thine he doth not exclude himself from having a propriety in them nor the holy Ghost neither For this is the infinite priviledge of the Godly that they are both the Fathers and the Sons and the holy Ghosts not only because whatsoever one person hath the other hath as Christ saith All mine are thine and thine are mine but in an appropriated consideration Thus Christ saith they are the Fathers They are thine in the present tense he had formerly at the sixth Verse used the preterperfect tense Thine they were but now he useth the present tense to shew that though the Father had given them to Christ yet he had not abdicated or quitted himself of his interest in them he had not so given them to the Sonne as that the Father had no dominion or right to them but they did still continue the the Fathers possession though they were given to Christ And as they are the Fathers so they are the Sons purchased people also They belong to Christ in an indeared manner which makes them to be called bone of his bone and flesh of his flesh Eph. 5.30 To be his members and body as he is the head They are also the holy Ghosts and therefore they are said to have the Spirit dwelling in them and they are his Temple and they are led by the Spirit and walk in the Spirit We are the Fathers by meer grace and therefore are given to Christ as a Mediatour We are Christs by merit for he purchased us by his bloud We are the Spirits by operation for he works the holy Image of God in us Oh then that our hearts were enlarged in this matter that we might wonder how and why we who are not worth the owning or the the looking after should yet be made the Lords in such indeared respects 4. When the Godly are said to be the Fathers though it doth not exclude the other persons yet it doth all other creatures By this we are delivered from all other proprieters and interest whatsoever and this makes the phrase to contain in it a Treasure of happinesse as first Seeing we are the Fathers therefore we are no longer the devils We are no more in his possession and under his dominion We may see by the Scripture in what a wofull and cursed state all men by nature are They belong to the devil they are his proper goods The devil hath them as his even as he hath the damned in hell though in this life there may be hope of delivering them whereas the damned have none Eph. 2. The devil who is called the God of this world is said to rule in the hearts of the disobedient Hell is not more the devils place then the heart of a wicked man and therefore 1 Tim. 2.26 they are said to be Captives to the devil to be like tamed birds and our Saviour tels the Pharisees They were of their Father the devil Joh. 8. And why because they did his works So that whosoever doth the works committeth the sins that the devils do the devil is their Father Though they rage and are mad at such a charge and this is the reason in part why the glorious fruit of Christs death is called a Redemption and why he is called a Redeemer because we were wholly in bondage and captivity to the devil We were his he had a proper right to us till Christ redeemed us Oh that the ungodly men of the world should hear this and not tremble Whose art thou To whom dost thou belong Who may challenge thee but the devil There are a cursed sort of men who give themselves to the devil by compact in the waies of witchcrafts Now all wicked men though not by such an expresse Covenant yet implicitely by their wicked waies give themselves up to be the devils Oh what a terrible thing is this to consider that though thou canst say These grounds are mine these Cattell are mine these goods are mine yet thou thy self art the devils Oh consider that the devil will have his own when thou diest he will lose nothing
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâ—sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
justification and a vivifical influence from Christ into us He is not an head in vain he is not a vine in fancy and imagination Therefore he saith I am the true Vine Joh. 15.1 not corporally but spiritually yet the expression sheweth that a natural vine doth not so truly nourish its branches as Christ doth his people Hence Joh. 6. he saith My flesh is meat indeed and my bloud is drink indeed Not as the Capernaits understood it but in a spiritual reality and certainly the wonderful effects of Christs union with the godly do demonstrate the reality of it There is love of God an heavenly life support in all Exercises c. which are the blessed effects of this glorious union 6. Consider the necessity of this union with Christ without this we are in a necessity of perishing For without Christ there is no justification no Sanctification no Salvation The branch withers that is not in this Vine The stream drieth up that is not joyned to this spring That member must needs die that is not joyned to this head Oh then that natural men would tremble at that distance they are in from Christ The Scripture saith such are afar off and indeed there is a great gulf between them and heaven God is an Enemy to them and they to God till they be made one in Christ Alas they can no more approach to God in any duty then stubble can endure before the fire This made Paul Gal. 2. say he no longer lived but Christ in him And again Phil. 3. he would not be found in his own Righteousnesse but in Christ And Col. 2. Ye are compleat in him It pleased the Father that in him all fulness should dwell 1 Cor. 1. God hath made Christ wisedom rigteousnesse and redemption So that Christ hath the preheminence in all things he is Alpha and Omega he is all in all Who art thou then poor wretched and miserble sinner that darest abide an hour a day in thy natural condition without Christ Why dost thou not fear the curses of the Law the devils of hell and all the vengeance of God may immediatly devour thee 7. The excellency of this union can never be enough meditated on for this is a Catholicon to all diseases evidence of this will answer all doubts Dost thou fear perishing if united to Christ thou canst not perish any more then he Dost thou fear God may leave thee and forsake thee This cannot be no more then that Christ should be forsaken for this union makes thee and Christ one mysticall person so that by this union there is a communion of all Christs good things to thee and of thy evil things to him thy sins were laid on him he became sinne for thee and thy evils are felt by him Saul Saul why persecutest thou me saith Christ from heaven Act. 9.4 yea the Church is called Christ because of this intimate union 1 Cor. 12 1◠So that no Son no wife can take such comfort and confidence from a Father or husband as the believer from Christ he may truly say Christ is better then all husbands and fathers and all relations whatever 8. There is the inseparableness of this union All natural unions will be dissolved the wife will one day be parted from her husband the childe from his Father They are not everlasting relations but this is eternall Even as Christ took his natural body never to be divided from it so also he doth his mystical and upon this union is the perseverance of Gods children immovably fixed Christs members can never be broken from him and thrown into hell 9. There is the efficaciousnesse of it where Christ is united to the soul there he puts forth his vigour and power as Christ while on earth wheresoever he went put forth his miraculous power healing the blinde the lame and raising the dead thus also Christ dwelling in us can be no more hid then the Sun when it ariseth on the Earth 10. It 's an immediate union all believers are immediatly united to Christ one is not more united then another In the body every member is not proximely joyned to the head but in Christ the meanest and weakest believer is immediatly joyned to him 11. It is an harmonious Vnion Every believer receiveth proper supplies for its own peculiar necessities as Eph. 4.16 Lastly This union is of so great concernment that the principal end of the Sacrament is to represent and seal this as if this were the great priviledge we were alwaies to live upon Vse Are the godly united to Christ then how holy and Christ-like should they be in all their operations Can there be a greater argument to holinesse What saith the Apostle 1 Cor. 6. Shall I take the members of Christ and make them members of an harlot SERMON CXIX Sheweth What a special means Vnity among Believers is to enlarge the Kingdome of Christ And yet notwithstanding that Vnity without true Doctrine is no infallible Mark of the true Church against the Papists JOHN 17.21 That the world may believe that thou hast sent me WE are now arrived at the last part of this Text as it stands divided which is the consequent and fruit of all Believers Vnity It will convert the world and bring them to the true Faith when they see such agreement It 's true Austin makes not this a consequent but a distinct prayer and therefore repeateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if our Saviours sense was I pray that the world may believe in me And upon this foundation he makes this Question How Christ that said before he prayed not for the world doth here pray for the world And answers The world is here taken for the world not of reprobates but predestinated ones in which sense the world is taken he saith in these two places I came not to judge but to save the world John 3.17 And God was in Christ reconciling the world to himself 2 Cor. 5.19 So that it 's plain Austin thought that the world might sometimes be taken for the elect only howsoever some cannot endure that Exposition but though there may be truth in this yet I think the Context is to the contrary for it 's plain that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth denote here some event or consequent from the believers unity Therefore others by faith do not understand saving but an historicall faith and by the world do understand reprobates for even such by the preaching of the Word and other demonstrations are many times so farre convinced as to believe the Christian Doctrine Therefore they say Christ doth not here pray for the world of reprobates only this is a consequent of believers amongst themselves But I rather with Calvin take the world here for mankinde in a negative and indefinite sense First Negative for such as do not believe yet and then Indefinitely of those who do believe Some do truly and savingly believe
there any one sinne any passion or lust that is apt to prevail over them to captivate them here also they may have strong confidence in praier saying O Lord how unseemly is such a member to so glorious a head such an ulcerous noisome part to such an eminent head if not out of love to me yet for thy own honour cure me What head is there that would suffer a leprous noisome part in the body if it could help it Again Do the godly say they cannot perform their relative graces their general calling they are able to discharge comfortably but as a Minister as a Husband as a Wife herein they fail O the weaknesse and imperfections there Consider this head gives nourishment to every part sutably The hand hath a nourishment of the hand the eye of the eye and thus there is in Christ a particular sutable ability for thy proper wants And if you are not enabled in these things it 's not because there is not fulnesse enough in Christ but thy faith is weak There is Oil enough but thou hast no cruse Lastly If the meannesse and lownesse of thy condition trouble thee saying though Christ the head may communicate to such worthy and eminent Christians they are enabled to doe him great service yet will he look on such a dead dog as I am If thou art but the foot the lowest part in the body yet the head mindes that and procureth its welfare as well as other parts so that this very consideration is a Catholicon It 's a Remedy against every Disease 3. This relation of a Head implieth a near Vnion and Conjunction What can be nearer then the head and the body yet such a communion and conjunction there is between Christ and the godly and this very consideration proveth the perseverance of the godly Shall Christ lose one member of his body totally and suffer it to be damned in hell Oh the comfortable and hopeful thoughts the children of God should have from this relation from Wife from Husband though they be bone of thy bone and flesh of thy flesh thou must part but not from Christ This Union with Christ is the foundation of all our comfort and hope against Apostacy Again because of this conjunction we may expect protection and provision even in outward things Doth not the Apostle say No man yet ever hated his own flesh but cherished it Eph. 5.29 Shall Christ then the head forget thee Shall he withhold his eâ—e from his own flesh Will the head suffer the foot to starve Certainly this consideration should wonderfully support against all discouragements and necessities whatsoever Lastly Because of this conjunction Christ hath a sympathy and fâ—llow-feâ—ling with us What is done against the Saints on earth is also against Christ If one part suffers the head condoleth with it and for this end Christ endured those many temptations that he might know how to pity those that were in the same condition Heb 4.15 3. Christ is the head in respect of government and direction he is the King of Saints and the King of Nations You reade he had a Rod of Iron to bruise his enemies only this government though it be in the world yet it is not in a worldly manner The bâ—st and choicest part of it is in preparing and fitting those whom the Father hath given him to eternall life and to these his spiritual government is full of sweetness and full of power admirable in positive and preventing mercies It 's from this gracious government that nothing shall fall out either through the malice or policy of hell that shall be able to hinder them from their crown He is the strong one that hath conquered all the enmity against his people Oh what treasures of comfort are in this Thou art under Christs spiritual government and so all conditions all necessities all occurrences in the world they further thy spiritual good There is nothing can befall thee against his will Thus you see all his power summed up in this that he is the head I shall now spend the other part in practical Inferences for it 's a womb big with many such Conclusions As in the first place Hath Christ this power over all then let us take heed how we refuse him speaking or commanding If his goodnesse and mercy will not win you he hath power enough to awe you If not love let fear bring you in and that quickly lest it be too late The Apostle Heb. 10.17 aggravateth this that if they that despised Moses died without mercy of how much sorer judgement shall they be thought worthy who refuse Christ speaking Think ye saith the Apostle any one that hath reason may gather this that he shall die and be damned without mercy But where is Christ You will say how can we refuse him speaking The Apostle tels you Those that hear not his Ministers declaring his will they do not hear him Ye that live against the Scripture you whose lives are contrary to the Word you are enemies to Christ It 's not we that are refused but Christ by us As if an Embassadour be contemned it 's not he but the great Person that sends him whose Embassadour he is Well then we must lay this down for an undoubted Axiome Every man that liveth in the constant practise of his wickednesse he refuseth Christ who hath all this power Now let these Motives from his power terrifie thee 1. If it were but an earthly worldly power what fear what subjection will that put thee in Rom. 13. If thou do evil be afraid for he beareth not the sword in vain Oh then know much rather if thou do evil be afraid for Christ hath not this power in vain Dost thou fear a Prison and not hell Art thou afraid of losing thy outward estate and not thy soul and all happinesse Thou fearest earthly power but can that damn thee Can that throw body and soul into hell Ignosce O Imperator said one tu carcerem Deus gehennam minatur Well then for every prophane act of wickednesse for drunkennesse uncleannesse unjust dealing there is worse then any Legall fine or mulct Christ hath appointed everlasting torments for those moments of pleasures Be not then so bruitish and athiesticall as to think nothing grievous but what the Sword of the Magistrate can inflict and as for this eternal punishment thou dost not matter it 2. Let this make thee afraid to affront this power because it is his who will be thy Judge before whose Tribunall thou art sure to be arraigned This should be a piercing argument If this power were in him who had nothing to do with thee as a Malefactor in one Countrey feareth not the Magistrate in another Countrey because his power doth not reach to him he is none of his Subject But Christ hath an universal jurisdiction we must all appear whether we will or no and to give an account to him Now what can be more dreadfull
Birds Now what is the reason that wicked men have not their will of destroying the Godly It is onely God that keeps them yea God keeps every part of them He keepeth their feet Every stone else might be their Death Yea Psa 34 20. He keepeth all their bones he maketh their Beds in their sicknesse What an expression is that There is no Nurse can so diligently and tenderly look to the sick as God doth to a godly man diseased Oh then that we should attribute our Estates to such care and diligence of our lives to such places to such second causes and not rather look up to God who keepeth us all the day long His keeping of all the godly doth not diminish his care in keeping every particular man for it's God that keepeth every man and that keepeth the Church in generall How could this Ark that had no Sails no Pilot no Stern have been kept in the midst of the Deluge but that God preserveth it Psa 121.3 God is said to be the Keeper of Israel and such an one that neither flumbreth or sleepeth Certainly could the people of God for their Estates Lives and all they have commit all to this Keeper they would live with more joy Thou saist who will keep me Who will keep mine Oh remember a better Keeper then if thou hadst all the Monarchs in the world Whence then arise your fears and doubts but because you are your own Keepers or Friends must keep or such an Estate and so much wealth must keep you See what David tels us Psal 121.1 Except the Lord keep the City even the Watchmen watcheth in vain Though he watch and doe not sleep yet there must be a better Keeper Say so of thy House of thy Family of thy Children and of all outward worldly things Therefore let the Use of this Branch of the Doctrine be to all that are godly to cast off all fears and perplexities about any worldly thing They have a faithfull Keeper all their mercies are in his hand The world nor the devil cannot take them away Is not the Childe secure because he hath a Loving Father who keeps all things for him We are not our own Keepers no more then our Creators And if thou losest any outward comfort stay thy self with this I have a wise and an holy Keeper who would not have suffered this or that losse to fall out but that it was best for me to do so and thou maist be encouraged to this holy Security because 1. God is an Omnipotent God None saith Christ is stronger then my Father Joh. 10. We betrust men with things and there comes a stronger then they who takes all away but none can do so here 2. He is a faithfull and wise Keeper He will not lye or deceive thee Thou wilt have no cause to complain as Jacob did to Laban That he had defrauded him so many times Thou canst not trust in riches or in men for these are unfaithfull These are a lye but God is not like man he will not deny himself 3. He doth not onely keep thee himself but appoints others also to keep thee Armies of Angels are appointed by him to keep thee yea all the creatures are a Safeguard to thee The stones in the Field are at peace with him who feareth God Did not thy Faith lie asleep in thee as Christ in the Ship there would never be so many dangerous Tempests to overwhelm thee But I proceed to the second part which is more principally intended by our Saviour and of greater consequence to the godly for what iâ— their Goods and their bodies be kept but their Souls lost Will this keeping avail them if he keeps us that an hair of our head do not fall to the Ground but our graces they are lost a man could take little comfort therefore let the godly know of a Truth That it 's the power of God that keeps them to Salvation 1. It 's God onely that preserveth and keeps the Truth of Grace once wrought in thee We see Adam and Angels lost their precious Treasure of Grace And can we think to be better Conservators then they were No thou wouldest immediately of a Paradise become a noisome dunghill and a hell did not the Lord keep thee Hence the Apostle praieth so often that God would strengthen and settle them No Leaf would fall sooner to the ground then our Graces wither did not God keep them We see then upon what Rock the godly are built what it is that though they are in the midst of spiritual Thieves and Robbers yet their Jewels are not stolen it is because God keeps them Hence is the perseverance of the godly Hence it is that Peters Faith is not totally and finally lost David and Peter were in sad and great Temptations in danger to lose all the Truth of grace put into them and all had been gone but that God kept them So that as in natural things God is not only the Creator but Preserver of all things And if he did not uphold them by his arm they would fall into their first nothing Thus did not God graciously keep thee thou wouldest fall into that old desperate state of impiety again and be as prophane and wicked as ever before 2. The Lord doth not onely keep the habits and being of grace but also all the quickenings and actuall stirrings of the Soul to good Such Sparks would quickly go out did not the Lord keep them alive We might say of them as of mans life They are but a Vapour and a Bubble Thus 1 Chro. 29.18 When David and the people had with so much willingnesse and delight offered unto God he praieth that God would keep this for ever in their hearts If then thou finde thy heart at any time raised up to actual hungrings and thirstings after God if it break for the longing it hath to God alwaies then runne to God that he would keep this excellent frame of heart alwaies in thee That the world and the Temptations thereof may not bring thee down again from this Mountain of Transfiguration Say O Lord It 's not in me to keep this frame of heart alwaies I shall quickly lose it Something or other will take away this live Childe and put a dead one in the room of it Oh therefore O Lord do thou help me and keep me I renounce my own strength I see my own weaknesse and certainly if we are to pray to God for daily bread though we have a Bâ—rn full of Corn because he can immediatly blast all and within an hour or moment make us like Job how much more have we cause to pray for this daily Keeping even though we were the strongest Christians for we see what many of the chiefest Rank in Piety even David and Peter did when without this actual Custody or preservation They fell into the Dunghill and from thence would have fallen into hell had not the grace of God
be full of blemishes yet when we present Christ by Faith then there is no fault to be found Lastly The vertue of this Sacrifice is to make us like Christ himself he thinketh it not enough to be King and Priest himself but he maketh us also Kings and Priests for ever We offer up Praiers and Praises to him and by him we conquer all our spiritual Enemies The devil and our lusts are subdued Such glory have all they that are partakers of this Sacrifice Vse of Terrour to all wicked and ungodly men who by their Unbelief and Prophanesse reject this Sacrifice The Apostle Heb. 10. cals it trampling upon the bloud of Christ and accounting it a prophane thing Oh how many thousand live that have no esteem and make no account of this Sacrifice Oh remember that this is the last and ultimate Sacrifice He that rejects this hath no more hope There remaineth no more oblation for sinne There is not another Christ or another Sacrifice if thou refuse this Vse 2. Of Encouragement to the Godly Come to this Fountain that is set open for Judah and Jerusalem to cleanse in Doe not say because Christ crucified is a stumbling block and foolishnesse to wicked men that therefore thou wilt disesteem him also There is no sore but this blood will heal and cure Oh let the blood of thy soul be stanched with this blood of Christ This blood speaks good and comfortable things better then that of Abel SERMON CI. Of Sanctification as the Effect of Christs Death Shewing That no man truly believeth in Christ for Justification that doth not also for Sanctification JOH 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the Truth WE are now come to the end of Christs Sanctification which is two-fold the finis cui and cujus We shall put them both together for so they are conjoyned in the following clause That they might be sanctified through the Truth Wherein you have 1. The final Cause 2. The Manner of accomplishing it The final Cause That they might be sanctified and from this the Socinian would argue That Sanctification in the former clause was not meant of an oblation by way of Sacrifice because the same word is applied to the Apostles in the Text and they were not to be sacrificed for us To answer this First Some Expositours do expound it of their offering up of themselves by Martyrdom to confirm the truth for Paul professeth his willingnesse herein using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 which was used of some kinde of their Sacrifices but we need not runne to that it 's no new thing in Scripture to use the same word in one verse in different significations and it 's a Rule Talia sunt praedicata qualia permittuntur à subjectis The Apostles then needing not such a Sanctification as Christ applied to himself but that for which he prayed in the former verse We must understand it in the same sense as there It 's true by Sanctification some also will have Justification comprehended and so speak of an imputed Sanctification but we need not stretch the word violently but understand it first Of making inwardly holy and then consequently A setting apart and dedicating our selves wholly unto God by living unto him and thence observe That Christ died not only for our Justification but Sanctification also He made himself a Sacrifice not onely to remove the guilt of sinne but to remove and subdue the power of it not onely to make us happy but also holy Let us consider What is implied in this That Sanctification comes by Christs death And First We are to know that Christ is the Cause of our Sanctification several wayes partly efficiently for not only the Father and the Spirit but Christ himself also is the cause of all the holinesse we have and therefore he is called the life because he gives all supernatural life unto his and is compared to the vine Joh. 15. because as the branch separated from the Vine can bring forth no fruit so neither is a man able without Christ to do the least holy action he is also called the Head and John 1. Of his fulnesse we are all said to receive Thus as God in the course of nature is the authour of every natural gift therefore it 's said In him we live and move and have our being Act. 17.28 So in the way of grace Christ is the authour and finisher as of our faith so of every holy work in us The Author Heb. 12.2 and therefore we cannot so much as begin or meet Christ he must prevent us and the finisher for although we have begun yet we have not the same manutenency and powerfull preservation what we have begun to build would immediately fall to the ground Thus Christ is the Alpha and Omega of our spiritual life 2. Christ is the meritorious cause of our Sanctification and therefore not only remission of sin but holinesse and zeal is made the consequent of Christs death And the Apostle doth not only Rom. 7.8 shew that we are justified by Christ but also that the body of sinne is mortified thereby Thus Heb. 10. what Sanctification that Apostate had is attributed to the blood of Christ Christ then hath as efficaciously merited holinesse as happinesse He died to destroy the workes of the devil now our captivity to him was not onely in respect of guilt but that bondage and slavery we were in to all lusts and therefore those two benefits are like Castor and Pollux one cannot be without the other 3. Christ is in some large and improper sense called the formal cause of the good in us an assistant form not informing that is Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengtheneth us so the Apostle Gal. 2.20 I no longer live but Christ in me Here you see Christ liveth in a godly man for by faith we are united unto him and thus Christ becomes our Head from whom we have all spiritual influx Now an head is a conjoyned and united cause made one with the body and thus is Christ and his Church and therefore is that similitude of an Head and the Body so often used 4 Christ is the final cause of our Sanctification that is we are made holy to this end both that we might shew forth the praises and glory of Christ as our Redeemer as also that we should live to him and set all our affections and desires upon him desiring with Paul To know nothing but Christ crucified 1 Cor. 2.1 Secondly In that by Christs death we are sanctified there is implied That we of our selves are very impure and unclean that we are like so many noisome dunghils For our being unsanctified doth imply 1. Our filthiness or uncleanness this is the state of every man till sanctified by Christ he is like an unclean leper his
these particulars we are by the glory of Christ to understand all things that did any way make him glorious especially considered as a Mediatour and an head of Beleevers Now this glory he did not receive for himself only but for us also As the Sun of heaven hath its light not so much for it self as for the world So Christ the Sun of Righteousnesse hath a compleat fulnesse not so much for himself as for us that we might be made partakers of it Hence all the work of grace in its progresse to happinesse is called glory as 2 Cor. 3.18 a place brought by Calvin to illustrate my Text to which we may adde 2 Cor. 4 6. of which places more in time The words thus explained observe That the glory which Christ hath he communicates one way or other to his people Christ thinketh it not sufficient to have glory himself but he doth communicate the blessed effects thereof so that they are made glorious likewise by him The two similitudes that Christ taketh to himself illustrate this as that of an Head If the head be crowned with glory that redounds to all the body because the head and the whole body are considered as one and thus Christ though he be exalted to all glory and honour and so it is his own personal priviledge yet all this is for our good and that by being glorious himself he might also make us glorious Hence some expound this glory of Christ concerning his Sonship that he is the Son of God and indeed it cannot be denied but that this is an eminent part of this glory Now he hath not this Sonship only but Joh. 1. He gives us power also to become the Sons of God Only he is the Sonne of God by nature we by grace and adoption Another similitude is that of an husband and wife so often mentioned in the Canticles and by the Apostle Now if the husband be a glorious King or Potentate though he have a Wife of mean and despised birth yet he communicates all his glory to her and though God say of his essential glory He will not give it to another yet Christ gives of his glory in some sence to his people though they are not thereby made equal to him in glory To understand this Doctrine Consider First That the glory which Christ hath as it is personally and subjectively his so it 's incommunicable It 's impossible that the glory which Christ hath personally should be made ours for then we should be the only begotten Sons of God then we should be Mediatours and Saviours which would be blasphemy for us to assume but as God will not nor indeed cannot communicate his glory unto a creature so neither can nor will Christ communicate this glory as it 's personally his unto us but as it is with the Sun it communicates glorious light to the Stars yet the Stars have not the subjective light of the Sun so Christ though he do communicate of his glory to us yet not as it 's inherent in him but in respect of the fruits thereof 2. We are to conceive a difference of those effects of Glory which Christ vouchsafeth to his One instance of glory was to work Miracles to doe such great things as Christ did yea Christ saith they should do greater then he Now this glory was given only to some Apostles and other believers in the primitive times of the Church This was part of that glory which was common to Christ and others Although indeed this was also communicated to such of whom he was not an head in a spirituall and saving manner but only external in respect of outward administrations yet when this glory was communicated to work miracles there was a great difference between Christ and Beleevers for he did them in his own name and power but they through the Name of Christ 2. There were some things which Christ did and they are made legally ours God accounts us as if we had done them Thus Christs Sufferings to take away the Curse of the Law and his obedience to the Rule of the Law is made ours he being our Surety and therefore by his Obedience we are said to be made Righteous His obeying the Law and suffering was not only for our good as when he wrought Miracles and preached but it was in our stead Not as if we therefore were as righteous as Christ or were Redeemers and Mediatours but we are the Subjects receiving of it 3. There are glorious priviledges which Christ hath and he gives them to us also We are Sons as well as he we are co-heirs with him in glory Rom. 8. We shall be glorified with him we shall reign with him we shall be raised up and sit on Thrones of glory with him We shall judge the world with him yea as he hath a Rod of Iron to break the Nations with So the Saints shall have Rev. 2.26 27. Oh the enlarged affections we should have in this particular Why do the people of God alwaies go bowed down afflicted with their own unworthinesse and temptations Oh give faith some breathing-place go and meditate on this The glory that Christ hath thou maist claim it also Is he the Son of God Is he heir Is he exalted to glory Know that thou art thus also and although Christ is in the possession of consummate glory but thou art wrastling and toiling in a miserable world yet as the Apostle argueth if we shall not rise then Christ is not risen 1 Cor. 15. So if we shall not be glorified then Christ is not glorified Hence our Saviour joyneth himself with the disciples I go to my Father and your Father Joh. 20.17 and so it s Christs glory and thy glory Christs Heaven and thy Heaven 4. There is the sanctification of our nature by grace and as Christ was sanctified so also doth he sanctifie us Hence you heard he sanctified himself for us Now the humane nature of Christ received the Spirit of God without measure and therefore he was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy One Luk. 1. but was this holinesse for himself only no it was for his members also Joh. 1.10 Of his fulness we have received grace for grace Some understand it by way of similitude and imitation as we say of a childe he receiveth of his Father limb for limb he answereth his Father in every point so we are to resemble Christ that as Christ is the Image of the Father so we are to be the Image of Christ and therefore are laid to bear the Image of the heavenly and thus we are made one with Christ as the seal and the wax are made one the Seal leaving a stamp upon the wax like it self Now whereas the glory of Miracles others might have that were not united to Christ this none can have but who are members of that head and therefore do the people of God want grace do they mourn under their
from the world to God yet that which is here primarily intended is the perfection and consummation of them in unity which though it will not be compleat till in heaven yet it is inchoate and begun in this life Obs That the Father and Christs being in believers is the cause of that perfect and consummate unity which they ought to have of themselves There could be no union in the body if the Head did not unite it All believers union doth first flow from Christ as their Head and Mediator Insomuch that whatsoever unity they may have which doth not first arise from this spring is humane and carnall To open this let us consider What is implied in their being made perfect in one And First Here is implied sincerity and uprightnesse That their unity be from a pure heart and unfeigned faith This is often the use of the word perfect as opposed to that which is false and counterfeit many are said to walk with a perfect heart because they did not walk with an heart and an heart by dissimulation so that it 's a perfection of essence and parts not of degrees and this indeed is greatly to be urged that as all the other things in the godly be sincere so their unity that they be joyned together from spiritual principles and by spiritual means It was the Heathens Position That amicitia could onely be inter bonos that whatsoever friendship was from bono utili or jacundo and not honesto it did not deserve the name of friendship Now how much more is this true in that unity amongst the godly which hath for it's cause and original Christ himself and for it's patern such an unity that the Father and Sonne have To be perfect then in unity is to have sincere hearts one towards another as the Apostle Rom. 12. Let love be without dissimulation Let there be no water to debase this wine let not this fair fruit be rotten at the core Secondly To be perfect in Vnity doth imply not onely sincerity but integrity of all those substantials and essentials wherein this onenesse doth consist You have heard that the Unity of believers doth empty it self into two great streams one of Faith in respect of Doctrine The other of Charity in respect of life and affections Therefore if any of these be wanting the Unity is dissolved if love be pretended but yet there is no divine truth this is conspiracy not unity and if faith be pretended but not love as yet we have no signe of the true Disciples of Christ Let then the Church of God look it hath these two pillars like Jachin and Boaz to bear it up All Unity without Truth is like a stately building upon sand and Truth without love is like a foundation without superstruction pray that the Spirit of God would lead into all truth for the former and would also work those sanctifying fruits of it love peace meekness c for the latter Thirdly The word perfect in one doth imply an increase and daily progresse in the way of Vnity For though the Church of Christ be his Body yet it 's a growing body it 's not come to it's full stature no not in this life There are further degrees to be attained Ephes 4.13 We are to grow to a perfect man in Christ Jesus and thus we reade of many called perfect as 1 Cor. 2.6 Heb. 5.14 not in an absolute sense but comparatively because they are carried on to further degrees of grace then others We are not then to think that any Church will have such perfect Unity in this life but that it may be more perfected In the best constituted Churches there are several imperfections there is much weakness many carnal affections which are apt to discompose the beautifull frame of the Church Fourthly It doth imply That they are perfected in those means which are appointed by God for this Vnity For seeing the means are wholly for the end the end can never be better enjoyned then formerly if the means be not better improved so that if the Church of God be perfected more in one it must more faithfully improve the means of unity and they are especially two 1. The preaching of the Word of God For as by that at first the Church is called out of the world so by that also it 's kept up in it's purity and unity The Word of God preached is the onely means appointed to remove ignorance and mortifie corruptions which are the rares that hinder the good seed As the envious man soweth these so the Spirit of Christ by the Word worketh the clean contrary Hence Ephes 4. the Ministry is appointed as a means to bring us to this perfect stature farre be it therefore from them to make divisions and rents in the Church of God whose great office and imployment is to proclaim peace The good shepherd will not suffer his sheep so to fight with one another as thereby to be destroyed 2. The Sacrament of the Lords Supper that is a special means to preserve Vnity yea and to perfect it The Apostle 1 Cor. 10. speaketh fully to this For we being many are one bread and one body for we are all partakers of that one bread So Eph. 4. one Baptisme is brought as an ingagement to unity Therefore the more graciously and perfectly these Ordinances are received the more is this unity confirmed and established and therefore those primitive Christians who had one soul and one heart were constant also in their breaking of bread whereby their mutual love was strongly preserved Bellarmine not unfitly speaks of a six-fold Unity in the Church The first is Ratione principii of God who calleth though as he saith this makes the Church not so much una as sub uno one as under one 2. Ratione ultimi finis the salvation to which it 's called and this makes the Church not so much one as ad unum 3. Ratione Mediorum in respect of the means of Faith and Sacraments and thus the Church is rather by one then one 4. In respect of the holy Ghost as a separated Governour 5. In respect of Christ as an internal and conjoyned Head 6. In respect of the connexion of the Members amongst themselves and in these two last respects it 's properly one Lastly This Vnity will be wholly perfected in Heaven Then will all partition walls be destroyed Then shall it no more be said I am of Paul and I am of Apollo but God will be all in all Therefore as this life is a place like Hadadrimmon a valley of tears bewailing corruptions and sinnes amongst us so also the divisions and breaches that are upon us But in Heaven all opinions all different wayes will cease So that although this unity for the main of it be attained in this life yet in the life to come there it will be totally compleated Thus it is here perfect because the endeavours and breathings of the godly should be
Having thus seen the disparity and that still Christ hath the preheminency in Gods love Let us consider wherein Christ and we agree in Gods love And First Gods love is terminated not on Christ simply but as the head of believers So that Christ and his Church are considered as one mysticall person and this is chiefly aimed at in all those places where Christ speaks of his being in believers and that they are his body all is to draw up our hearts into an high admiration of Gods love herein for God doth now look upon Christ and believers as one if he loveth Christ he must needs love them if he hate them or cast them off he must hate and cast off Christ Insomuch that if a Christian desires to get up into a Mount of Transfiguration let him ascend up hither for what will fill the heart with heaven if this do not I and Christ are loved as one Though the Father loveth Christ in some respects transcendently to us yet in other respects he makes his love common to us both Certainly faith in this great and precious truth would be a constant cordial Thou fearest thy sinnes and imperfections may cast thee out of Gods love but are they able to cast Christ out of his Fathers love if they cannot do the one neither can they the other Christ and a believer is made one when one is loved the other must necessarily be loved and if one be hated the other also must be hated Secondly The Fathers love to Christ and us is alike in the properties of it Love to Christ is not differing in it's properties from that he loveth us with As 1. It 's eternal love As the Father loved Christ before the world was so he did also all believers in Christ before the foundation of the world was laid This our Saviour speaketh of vers 24. Thou lovedst me before the foundation of the world and that he sheweth the like love to all believers is often declared Eph. 1.4 We are chosen in Christ before the foundation of the world The love then which the Father beareth to believers is an eternal love It 's not shorter in time then that to Christ for in eternity there is no prius nor posterius As then the Father loved Christ alwayes even from all eternity so he doth likewise every believer before thou hadst a being before either thy self or any friend in the world could take any care of thee God did pitch his love upon thee Oh then let not the people of God think God is like man that he began to day or yesterday to love thee No it was from all eternity and that love brought forth in time all the other effects of love that called thee that justified thee and that will glorifie thee Therefore the Apostle when he speaks of these blessed effects in time he resolveth all into this love from eternity as the Spring-head of all Secondly The Fathers love to Christ and believers are alike in the property of unchangeablenesse and immutability God will no more alter his love or cease to love his children then he will Christ himself This is plain because all the promises to the godly are Yea and Amen in Christ 2 Cor. 1.20 he is their Mediator in him they are made one with the Father So that by the same cause of perpetuity in his Headship by the same will they certainly persevere to us Thus it is said Rom. 8. Who shall separate us from the love of God He challengeth any thing to break this love if they can Grant then that the Father may love Christ in some peculiar respects which thou art not capable of yet in this thou and Christ are alike God will never change the love of his Sonne into hatred he will never become of a Father an enemy to him so neither will he to any true believer As long as his love shall continue unchangeable to his Son so long it will to thee and thus Gods love to thee is on a firmer bottome then that of Mount Zion or the Ordinance God hath made with heaven and earth or the day and night for all these shall wax old but the love of God like himself shall abide for ever Thirdly The Fathers love hath the property of freenesse both to us and Christ Indeed if we consider Christ as God so the Father loved him necessarily but as he was man and a Mediator so the Fathers love to him was free for it was of the meer goodnesse of God to appoint him to be a Mediator The humane Nature was not assumed for any fore-seen merits in it but all was from the meer good pleasure of God and this holds much more true in all the gracious effects that we partake of therefore the great scope of the Scripture is to declare this that all the priviledges and mercies we partake of come not from any worth or desert in our selves but wholly from the grace and meer love of God Insomuch that all those opinions which make the rise of any good we enjoy to be first our love to God and not Gods love to us are to be accursed as if the earth did first water the heavens and then the heavens the earth In the third place The Fathers love to Christ and believers is alike in regard of the real and true effects of it As to Christ it was not a love in word or shew but power and mighty operations so it is also to every believer Though there be a difference yet the love is as real to one as the other Even as when the first commandment of loving God is said to be the greatest yet at the same time the second is said to be like it in respect of obligation though not of dignity Thus it is as firmly and as really love to believers as to Christ though not so principally and although some effects of love we partake of which Christ is not capable of yet there are others that we do communicate in As 1 One great effect of the Fathers love to Christ while in the dayes of his suffering flesh was the protection defence and incouragement that he had from the Father for Christ in the whole course of his Ministry by faith depended on his Father insomuch that though the malice of his enemies was importunate to destroy him yet they could never accomplish their design till the Fathers time was come and then though he prayed to the Father to be saved from that hour yet it was only conditional and therefore he submitted himself absolutely to Gods will Now the same fatherly care Christ had experience of in his whole course the same may believers expect Therefore Joh. 14. he tels them I go to my Father and your Father he is the same Father to both Oh then why should a believer under any extremities or agonies be cast down the same fatherly love thou mayest look for as Christ himself met with